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In all the three Gospels that mentioned the Transfiguration, they were followed by the report of the deliverance of the demoniac (Matt 17:1-23;Mark 9:2-29; Luke 9:28-45). How are the two narratives connected? We have an earlier similar event at Mount Sinai as Moses was summoned to appear before Yahweh when the Laws were given (Exodus 33).

However, there is a significant difference; the glow off Moses’ face due to his time spent before God was a reflected glory, lasting for a few days, whereas Jesus’ dazzling radiance was from inside Him and permeating the surrounding environment. Jesus Himself in human form was the source of God’s glory, being the exact expression of the Infinite (c.f., John 14:9-11; Col 1:15-17; Heb 1:1-3).

The human experiential sensation of God’s glorified presence is always one coupled with fear and worship, invariably produced by His palpable holiness. Peter was absolutely petrified by the Divine Presence (Mark 9:5-6), inducing him to suggest that tabernacles be built to shelter their glory and protect the three of the disciples; implying that God’s immense glory is potentially destructive towards sinful man!

Immediately, a cloud formed, completely shrouding this extraordinary encounter (however, what was spoken between Jesus, Moses and Elijah, we have no record), but God spoke, affirming Jesus as His Son to Peter, James and John (Mark 9:7). And as suddenly it appeared, the cloud dispersed.

Following the electrifying Transfiguration enigma, the succeeding sequence of events seemed counter-intuitive: the initial failure at the deliverance of a demoniac by Jesus’ disciples (Mark 9:14-29). This is not unlike the Exodus storyline when Moses descended from the mountain top only to be confronted with the Israelites’ idolatrous worship of the golden calf.

The deliverance in this sad story was peripheral to the important theme raised by the exchange between the boy’s father and Jesus, and subsequently, between the Lord and His disciples. When Jesus appeared on the scene, the heated exchanges among the scribes, the boy’s father and the disciples was on a possible alternative course of approach after a failed attempt at deliverance.

Following the father’s explanation of his son’s condition, Jesus chided His disciples and the crowd for their unbelief. To which the father said, “But if You can do anything, take pity on us and help us!” The Lord seemed a little perturbed by his request and repeated his question, “ ‘If You can?’ All things are possible to him who believes.” To which the immediate reply by the boy’s father was, “I do believe; help my unbelief.” Despite an indeterminate answer, Jesus rebuked the evil spirit and healed the boy.

Was being helpless and honest about his lack of faith interpreted nevertheless as faith?

In his confession, the father of the possessed boy obviously wore his heart on his sleeve, that he had trouble believing that anyone could help his son. He did not proffer his religiosity to any entitlement for assistance. He was entrusting possibly his most precious possession (i.e., his son) to Jesus and was willing to accept any predicament as the outcome!

That was faith. The only ones who had confidence in Jesus were probably Peter, James, and John, who had just descended from the mountain. Everyone else’s faith at that point was hypothetical. Faith is always experiential and its presence signifies a fundamental submission of one’s total control over oneself to God, inclusive of one’s possessions (c.f., John 12:24-26; Rom 8:12-19).

Following the excitement of the exorcism, Jesus and His disciples retreated to someone’s home, and there, they began privately questioning Him, “Why could we not drive it out?” His reply was, “This kind cannot come out by anything but prayer.” (Mark 9:28-29; c.f., Mark 9:19; Matt 17:20-12).

The disciples assumed that they were able to overcome evil on the basis of the gift that they received earlier from Jesus (Mark 6:7-13). However, this was a subtle form of unbelief as it encouraged them to trust in themselves rather than God. Their previous successes at expelling demons provided no guarantee of continued power.

The power of God must be asked for each occasion in radical reliance on His ability alone. When faith confronts the demonic, God’s omnipotence is its sole assurance, and His sovereignty is its only limitation. It is this faith which experiences the miracle of deliverance.

The Transfiguration focused us on the One we must listen to!

About Coram Deo

Coram Deo — before the face of God. This blog reflects on Scripture, world events, science, music, psychology, and the human mind — always through the lens of Christian faith. All of life is lived before the face of God.